THE CHURCH
TWENTY-FIRST LORD'S DAY
THE CHURCH
Question 54. What believest thou concerning the "Holy Catholic Church" of Christ?
Answer. That the Son of God, from the beginning to the end of the world, gathers, defends and preserves to himself, by his Spirit and word, out of the whole human race, a church, chosen to everlasting life, agreeing in true faith; and that I am, and for ever shall remain, a living member thereof.
EXPOSITION
The principal questions in connection with the subject of the Church, are the following:
I. What is the Church?
II. How mani-fold is it?
III. What are the marks of the true Church?
IV. Why is it called One, Holy, and Catholic?
V. In what does it differ from the State?
VI. What is the cause of the difference between the Church and the rest of mankind?
VII. Is there any salvation out of the Church?
I. WHAT IS THE CHURCH?
The question what is the Church, presupposes its existence; so that there
is no necessity for us to inquire whether there be a church? We may, however, merely remark, that there always has been, and ever will be, a church, including a greater or less number of members; because Christ always has been, and always will be, king, head and priest of the church, as we shall show in our remarks upon the fourth division of this subject.
The term church signifies the same thing which the Athenians were wont to express by εκκλησια, from εκκσλειν to call forth, which meant among them an assembly of citizens called by the voice of a public crier, from the remaining crowd, as it were by name, and by the hundreds, for the purpose of hearing an oration, or the decision of the Senate in relation to any particular subject. The apostles, therefore, on account of this similarity borrowed the word ecclesia for their own purpose, in order that they might thereby express, in the most intelligent manner, the idea of the church. For the church is an assemblage of persons brought together, not by chance, nor in a disorderly manner, but called out of the kingdom of Satan by the voice of the Lord, and by the preaching of the gospel for the purpose of hearing, and embracing the word of God. The term ecclesia differs, therefore, from synagogue; for whilst the latter means any kind of an assembly, or gathering, however common, and irregularly brought together, ecclesia, on the other hand, denotes a congregation called together in a particular manner, and for a particular object, which is the character of the congregation of those who are called of God to a knowledge of the gospel. This congregation of those who are called of God, the Latins also express by the Greek word ecclesia. The German,
Rirche, seems to be derived from the Greek κυζιακη, which means the Lord's house, or as it is expressed in the German, Gotteshaus.
The Catechism in answer to the Question under consideration, defines the church to be that assembly, or congregation of men, chosen of God from everlasting to eternal life, which the Son of God, from the beginning to the end of the world, gathers, defends and preserves to himself, by his
Spirit and word, out of the whole human race, agreeing in true faith, and which he will at length glorify with eternal life and glory. Such is the definition of the true church of God of which the Creed properly speaks.
II. HOW MANI-FOLD IS THE CHURCH?
The church is either true, or false. When we speak of the church, however, as false, we do not use the term in a proper, but in an improper sense; and mean by it every assembly which arrogates unto itself the name of the Christian Church, but which, instead of following it, rather persecutes it. The true church is either triumphant, which even now triumphs with the blessed angels in heaven, and which will at length obtain a complete triumph after the resurrection; or militant, which in this world fights under the banner of Christ against the devil, the flesh and the world. The church militant is either visible, or invisible. When spoken of as visible, it means an assembly of persons, who embrace and profess the entire and uncorrupted doctrine of the law and gospel, and who use the sacraments according to the appointment of Christ, and profess obedience to the teachings of God's word. The visible church consists of many who are regenerated by the Holy Spirit through the word unto eternal life, and many also who are hypocrites and unregenerated, but who nevertheless consent to the doctrine, and conform to the external rites of the church.
Or, the visible church may be defined to be the assembly of those who assent to the doctrine of God's word, among whom there are, however, many dead members, or such as have not been regenerated. "Not every one that saith unto me Lord, Lord, shall enter into the kingdom of heaven." (Matt. 7:21.) We may here also appropriately cite the parable of the wheat and tares, and that of the net, which gathered of every kind, the good and the bad. The invisible church consists of those who are chosen unto eternal life, who are also regenerated, and belong to the visible church. It lies concealed in the visible church, during the whole of the struggle, and conflict which is continually going on in this world between the kingdom of light and darkness. It is likewise called the church of the saints. Those who belong to this church never perish; neither are there any hypocrites in it; for it consists only of such as are chosen unto eternal life, of whom it is said: "No man shall pluck my sheep out of my hands."
"Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his." (John 10:28. 2 Tim. 2:19.) It is called invisible, not that the men who are in it are invisible, but because the faith and piety of those who belong to it can neither be seen, nor known, except by those who possess it; and also because we cannot with certainty distinguish the godly from those who are hypocrites in the visible church.
Furthermore, the church, both visible and invisible, is either universal or particular. The universal visible Church consists of all those who profess the doctrine of God's word, in whatever part of the world they may be.
The particular visible Church comprehends those who, in any particular place, profess this doctrine. The visible church is universal in as far as it has respect to the profession of one faith in Christ, one doctrine and worship; and it is particular in as far as it has respect to place and diversity of rites and ceremonies. So also the invisible church is universal, inasmuch as all the elect of whatever place they may be, and in whatever time they may have lived, have one faith; and it is particular as in this, or that place, they have the same faith. All the particular churches are parts of the universal church; and the different parts of the visible, belong to the universal visible church; as also the invisible, are parts of the universal invisible church. And it is of this universal invisible church of which this article of the Creed properly speaks, saying, I believe in the Holy Catholic Church. These properties are also attributed with great propriety to the church, because it is holy, and because it is here that we find the true communion of the saints with Christ, and all his members.
The difference which exists between the visible and invisible church is very nearly the same as that which exists between the whole and a part; for the invisible church is concealed in the visible, as a part in the whole, which is also corroborated by the declaration of the Apostle, where he says, "Whom he did predestinate, them he also called." (Rom. 8:30.) This calling, however, which God addresses to men is two-fold, inward and outward. Paul declares that the inward call is made according to the purpose of salvation. The elect are called in both respects, whilst hypocrites have nothing more than the mere external call. It is in respect to this outward call that the visible church is termed the church of the called, in which hyocrites are also found; whilst the invisible is called the church of the elect.
Obj. 1. If the whole is visible, that which is a part thereof is also visible.
Ans. That part is visible, which has respect to the persons who are called, in as far as they are men, and profess the doctrine of the visible church; but that which pertains to their piety, or their faith and repentance, is invisible.
Obj. 2. According to the foregoing definition those who are members of the church do not perish. But there are many hypocrites belonging to the church. Therefore either hypocrites will not perish, or that which is affirmed of those who belong to the church, is false. Ans. Those who belong to the invisible church will not perish, and it is of this that the foregoing definition speaks. The minor proposition has reference to the visible church, in which it is admitted that there are many hypocrites.
Obj. 3. The visible church cannot be where the invisible is not. But the invisible church was not during the beign of the Papal system. Therefore, neither did the visible church then exist. Ans. We deny the minor proposition: because there have always been some, even in the most corrupt period of the church, who held fast to the fundamental principles of the gospel. The church was oppressed, but not destroyed.
There is also another division of the church, into the church of the Old and New Testaments. The church of the Old Testament included those who received the doctrine of Moses and the Prophets, and professed that they would conform to, and preserve in the Jewish nation the ceremonies of Moses, and that they would, both among themselves, and among other nations, believe those things which were signified by these institutions having reference to the Messiah which was to come. The church of the New Testament is not thus distinguished, because all believe in the Messiah already come. It may be defined as the congregation of those who receive the doctrine of the gospel, observe the sacraments instituted by Christ, and believe in him as the true Messiah.
III. WHAT ARE THE MARKS OF THE TRUE CHURCH?
There are three marks, or signs, by which the true church may always be known. 1. A profession of the true, pure, and rightly understood doctrine of the law and the gospel, which is the same thing as the doctrine of the prophets and the apostles. 2. The right and proper use of the sacraments.
One of the objects of the sacraments, is to distinguish the true church of God from all the various sects and hereties. 3. The profession of obedience to this doctrine, or to the ministry. These three things which are always found in connection with the true church, are contained in the declaration of Christ, where he says: "Go ye, and teach all nations
baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." (Matt. 28:19.) It behooves us to hold fast to these marks for the glory of God, that his enemies may be distinguished from his children; and also for our salvation, that we may associate ourselves with the true church.
Obj. 1. But there have always been great errors, public and private, found in the church. Ans. But the true foundation has always been preserved, upon which some have built gold, and others straw. Nor has the church ever defended these errors. Hence the mere fact that errors have been found in the church, does not conflict with what we have said in regard to the marks of the true church.
Obj. 2. But there have also been great and aggravated sins committed in many of the churches professing the true doctrine of God's word.
Therefore obedience is not a mark of the true church. Ans. But there are many in these same churches, who do yield, and who strive to yield obedience to the requirements of God's word; and who confess and acknowledge their sins, so that these things are not defended, but deplored by the church. It is also necessary that we should add obedience to the requirements of God's word, as one of the marks of the true church, lest God should be mocked by those who might say that they receive the doctrine of Christ, and are yet unwilling to live in accordance with it.
Obj. 3. But Heretics and Schismatics also arrogate unto themselves these marks of the true church. Ans. It is, however, not to be enquired whether they claim them for themselves; but whether they really possess them.
Obj 4. That which is necessary to the existence of the church is also a mark of it. The ordinary succession of ministers, is necessary to the existence of the church in the world. Therefore this is also a mark of the true church. Ans. If the ordinary succession here spoken of be understood of the succession of the ministry in the same true doctrine of the church, and administration of the sacraments, it is true: for such a succession does not differ from the marks of the church which we have specified. But if by ordinary succession be meant a succession in the same place, whether they teach the same or different doctrines, and if it be regarded as tying or restricting the church to a certain place, city, region, &c., it is
false.
IV. WHY THE CHURCH IS CALLED ONE, HOLY AND
CATHOLIC The Church is one, not because those who are members thereof dwell together, or because the rites and ceremonies to which they conform are the same; but on account of their agreement in doctrine, and faith. It is called holy, because it is sanctified of God by the blood and Spirit of Christ, that it may be conformable to him, not in perfection, but by the imputation of Christ's righteousness, or obedience; and by having the principle of holiness; because the Holy Spirit renews and delivers the church from the dregs of sins by degrees, in order that all who belong to it may commence and practice all the parts of obedience. It is also called holy, because it is consecrated to a holy and divine use, and is separated from the ungodly who are without its pale. The Church is called, catholic, first in respect to place; because it is spread over the whole world, and is not tied or restricted to any particular place, kingdom, or certain succession. The catholicity of the church, in this respect, commenced at the time of the Apostles; because prior to this time the church was circumscribed in narrow limits, being confined to the Jewish nation.
Secondly, in respect to men, because the church is gathered from all classes of men of every nation. Thirdly, in respect to time, because it will endure throughout every period of the world: "I will be with you always even to the end of the world;" and because there is only one true Church of all times, which is of such a peculiar constitution as to embrace the whole world, and not to be tied down to any one particular place.
That there is but one church of all times, from the beginning to the end of the world, there can be no reasonable doubt; for it is manifest that the church has always existed, even before the time of Abraham. It is not to be supposed that the family of Abraham, did not worship God before his calling, and that he was only after his calling the servant of the most
High. For even before he was called, he held fast to the fundamental principles of the doctrine of the true God, although they were not clearly understood, on account of the false notions and superstitions which were mingled with them. Melchisedek, who was the priest of the most high
God, also lived at the same time. Hence there were besides, and before
Abraham, other worshippers of the true God, whose priest Melchisedek was. That the church will always exist is evident from these declarations of Scripture: "My words shall not depart out of thy mouth, nor out of the mouth of thy seed." "If the night and the day may be changed, my covenant may also be changed." "I will be with you always, even to the end of the world." (Is. 5:9, 21. Jer. 33:20. Matt. 28:20.) Christ, moreover, always has been, and always will be king, head and priest of the church.
Hence there always has been, and ever will be, a church. And hence it is also evident that the church, both of the Old and the New Testaments, is one and the same; which is also confirmed by the following article of the Creed. For Christ is the sanctifier of his church, and is common to those who have believed on him under each dispensation.
The question of the authority of the church properly belongs here, and must, therefore, be considered. The Papists say that the authority of the church is greater than that of the Scriptures, which is false. For the church did not produce the Scriptures; but the Scriptures gave birth to the church. They bring forward the testimony of Augustin against the epistle of Manichaeus, cap. 5, where he describes the manner in which he was led to embrace the faith of the Catholic Church. He says that he obeyed the Catholics when they said, "Believe the gospel." And in the same book is contained that declaration of his, so generally known: "I would not believe the gospel, unless the authority of the Catholic Church would move me." It was, therefore, by the testimony of the church, that he was induced to read the gospel, and to believe the doctrine which is contained therein. But what then? Does he promise himself, after he has believed, that he would have more faith in the church, than in the gospel, if the church were to propose, or to decide any thing contrary to the gospel, or which could not be proven from the Scriptures? Augustin would certainly never have assented to this. Nay, in different portions of his writings, he denounces anathemas upon those, who teach any thing different from that which we have received in the writings of the law and gospel. And in the very same place to which reference is had above, he declares, that he could not believe Manichaeus, because he believed the gospel, inasmuch as he could read nothing in the gospel concerning the apostleship of Manichaeus. Hence traditions lead us to the Scriptures, and bind us to that voice which speaks in them.
But here it must be observed how honestly the Papists act in this affair.
For wherever the word tradition occurs, they wrest it in a very short time from its proper meaning, and add it to their own traditions, which they cannot prove from the word of God. As when Paul says, "I delivered unto you that which I received." (1 Cor. 15:3.) They immediately exclaim, do you not read of traditions? I do; but read on a little further to the place, where Paul explains what those things are, which were delivered unto him: "I delivered unto you that Christ died for our sins according to the Scriptures; and that he was buried, and that he rose again according to the Scriptures." (1 Cor. 15:3, 4.) Here you hear the traditions of Paul, to be according to the Scriptures. They were first taken out of the Scriptures of the Old Testament; and then they were committed to writing by Paul himself. Paul also says concerning the Lord's Supper: "I have received of the Lord, that which I have delivered unto you." (1 Cor. 11:23.) But this tradition the Apostle himself also committed to writing, after the Evangelists. The Jesuits in like manner quote the declaration of Paul in his second epistle to the Thes., 3:6, where he says, "Withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us." But a little farther on he declares in the same chapter what tradition he meant, as must be manifest to every one that will read the passage with care. And yet they will maintain, that many things are to be believed, which cannot be proven by the testimony of the Scriptures. They also show the same effrontery in regard to another declaration of Scripture recorded in Acts 16:4, where it is said, "They delivered them the decrees for to keep, that were ordained of the apostles and elders which were at Jerusalem;" when it is, only a little before, declared that these decrees were sent down in letters written by the apostles.
The declaration of the Papists, that the Church does not err, is true in this sense: 1. The whole church does not err, even though some members of it, or a certain part of it, may err. 2. The church does not err universally, although it may in some particular points of doctrine. 3. It does not err in the foundation.
V. IN WHAT DOES THE CHURCH DIFFER FROM THE STATE?
The chief differences between the church and the state are the following:
1. The state is a society which is bound by certain civil laws for the maintenance of external propriety and order, according to each table of the Decalogue. The church consists of those who embrace the gospel, and observe the sacraments according to divine appointment, and is governed by the Spirit and word of God, requiring both internal and external obedience. 2. In the church there are always some holy and godly persons, which is not always true of the state. 3. There are many and different states which are distinguished from each other by locality, time and laws; neither can he who is a citizen of one state, be a citizen of another also, or of all others; nor is there any one universal state of which all others are parts. The church, however, has been, is, and ever will be, one through out all periods, and among all nations. It is for this reason called Catholic, having many parts. 4. The head of the church is one, and in heaven, which head is Christ. The different states have many kings and rulers, and these upon earth. 5. The state has magisterial authority and power to make laws, to which it becomes us to yield obedience for conscience sake. The church is restricted and tied down to the word of God, and has no power to make new articles of faith. It may, indeed, establish rules of order and propriety, but without binding the conscience; and that not with magisterial authority, but with consent. 6.
The state is armed with power to inflict punishment upon obstinate offenders, and to preserve it laws with the sword. The church has merely the sword of the word, which consists in the denunciation of the wrath of God against those who are disobedient. One and the same person, as the prophets and priests of old, may sometimes act both in a civil and eccleciastical capacity. Hence they ought to be carefully distinguished.
VI. WHAT IS THE CAUSE OF THE DIFFERENCE BETWEEN
THE CHURCH AND THE REST OF MANKIND?
There are three classes of men in the world, which differ very much from each other. There are some, who by their own avowed declarations, are so entirely alienated from the church as to deny the necessity of faith and repentance, and are, therefore, the avowed enemies of God and the church. There are others again who are called, but not effectually, as hypocrites, who make a profession of faith without any true conversion to God. And finally, there are others who are effectually called, as are the
elect, of which class there is but a comparatively small number, according to the declaration of Christ: "Many are called, but few are chosen." (Matt.
20:16.) What now is the cause of this difference? The efficient cause of this difference is the election of God, who purposes to gather to himself in this world a church. The Son of God is the mediate executor of the will of the Father, whilst the Holy Ghost is the immediate executor. The word of God is the instrumental cause: "God in times past suffered all nations to walk in their own ways." "God hath mercy, upon whom he will have mercy, and whom he will be hardeneth." "All that the Father giveth me, shall come to me." "Whom he did foreknow, he also did predestinate, to be conformed to the image of his Son. Moreover, whom he did predestinate, them he also called," &c. (Acts 14:16. Rom. 9:18; 8:23, 30. John 6:37.) We are taught by these declarations that the promise of grace is general in respect to those that believe. God does indeed will that all should be saved, and that, both on account of the desire which he has for the salvation of all, and also because he invites all to seek salvation. "But the election hath obtained it, (this salvation) and the rest were blinded."
(Rom. 11:7.)
VII. IS THERE ANY SALVATION OUT OF THE CHURCH?
No one can be saved out of the Church: 1. Because out of the church there is no Saviour, and hence no salvation. "Without me ye can do nothing."
(John 15:5.) 2. Because those whom God has chosen to the end, which is eternal life, them he has also chosen to the means, which consist in the inward and outward call. Hence although the elect are not always members of the visible church, yet they all become such before they die.
Obj. Therefore the election of God is not free. Ans. It is free, because God chooses freely both to the end and the means, all those whom he has determined to save. He never changes his decree however, after he has chosen, and ordained to the end and the means. Infants born in the church are also of the church, notwithstanding all the cant of the Anabaptists to the contrary.
What then is it to believe the Holy Catholic Church? It is to believe that there always has been, is, and ever will be, to the end of time such a